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求那跋摩（367-431）遺偈之「唯佛能證知，那波阿毘曇，說五因緣果」試解=A Trial Interpretation of "Nava-abhidharma (Jiufen Pitan)" and "Five hetu-pratyaya-phala" in the Last Verses of Guṇavarman (367-431) |
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| 著者 |
釋惠敏 (著)=Huimin Bhikshu (au.)
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| 掲載誌 |
法鼓佛學學報=Dharma Drum Journal of Buddhist Studies
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| 巻号 | n.31 |
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| 出版年月日 | 2022.12 |
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| ページ | 1 - 57 |
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| 出版者 | 法鼓文理學院 |
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| 出版サイト |
https://www.dila.edu.tw/
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| 出版地 | 新北市, 臺灣 [New Taipei City, Taiwan] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 中文=Chinese |
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| ノート | 作者爲國立臺北藝術大學人文學院通識教育中心名譽教授 |
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| キーワード | 求那跋摩=Guṇavarman; 真諦=Paramārtha; 九分阿毘曇=Nava-abhidharma; 佛阿毘曇經=Buddha-abhidharmasūtra; 稻芉經=Śālistambasūtra |
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| 抄録 | 梁《高僧傳》記載劉宋來華之三藏法師求那跋摩
（Guṇavarman）遺偈 36 偈之第 26 偈「非我所宣說，唯佛
能證知，那波阿毘曇，說五因緣果」古來難解。
2009 年，吉川忠夫、船山徹之日譯本《高僧傳》「求
那跋摩」條目之注 29，對此遺偈之「那波阿毘曇」，引用
隋代吉藏之著作，推測「那波阿毘曇與九部所成阿毘曇（九
分毘曇）同義」。
拙文先解析遺偈 36 偈的內容結構，推論其禪法或屬於
說一切有部有關的系統。再參考呂澂（1961）引用唐代圓測
之著作，他主張「佛九分阿毘曇」是「阿毘曇雛型」，以及
印順法師（1989）認為只是「正量部傳承」等諸觀點。
拙文將此第 26 偈試解：可能是指梁代來華之真諦譯
《佛阿毘曇經》（九卷，或許所謂「九分阿毘曇」）之「五
事（門）觀察因緣（緣起）」（或許所謂「五因緣果」，與
《稻芉經》有關），也試解求那跋摩在閩北所作圖像之「羅
云（羅睺羅 Rāhula）像」因緣或與「可住子弟子部」（犢
子部，後發展為正量部）有關？如此或可窺知：求那跋摩
「戒、定、慧」三學系統所屬部派的多元性。
拙文之嘗試性的解釋與論證不一定正確，但或許有助於
我們了解從南朝、隋唐乃至近代對於「佛九分阿毘曇，如來
自說法相毘曇」諸觀點，以及與《佛阿毘曇經》的關係。
Hui-Jiao’s Memoirs of Eminent Monks records that the 26th verse of
Guṇavarman’s (367-431) last verse (of 36 in total), who came to China
during the Liu Song Dynasty, “It is not what I said, but only the Buddha
can prove it, “nava-abhidharma” and “five hetu-pratyaya-phala”” is
incomprehensible.
In 2009, note 29 of the entry “Guṇavarman” in the Japanese translation
of the Memoirs of Eminent Monks by Yoshikawa and Funeyama, for
the “nava-abhidharma” term, citing the writings of Ji Zang in the Sui
Dynasty, speculates that “nava-abhidharma” is synonymous with the
Abhidharma formed by the nine divisions (jiufen pitan).”
This paper first analyzes the content and structure of the 36 verses,
and infers that his meditation method may be related to the system
of the Sarvāstivāda school, and then refers to the work of Lü Cheng
(1961), as he quotes the Tang Dynasty writings of Yuance, and asserts
that “Buddha’s nava-abhidharma (jiufen pitan)” is the “prototype of
Abhidharma,” but venerable Yinshun (1989) believes that it is only
associated to the view of the Saṃmitīyas.
This paper attempts to explain verse 26: it may refer to Paramārtha’s
(499-569) translation of the Buddha-abhidharmasūtra (nine volumes,
perhaps the so-called “nava-abhidharma, jiufen pitan”), “five forms to
observe the causes, conditions and effect (pratītyasamutpāda)” related to
the Śālistambasūtra/Rice Stalk sūtra, perhaps the so-called “five hetupratyaya-phala”,
while also examining Luo Yun’s (Rāhula) image made
by Guṇavarman in northern Fujian, which is related to the Vātsīputrīya
school and its off-shoot, the Saṃmitīyas? In this way, we may gain a
glimpse of the diversity of the sects to which Guṇavarman’s threefold
training systems of “precept, concentration, and wisdom” belong.
While the argument in this paper is tentative and may not be fully
conclusive, it does offer insights into the viewpoint of the Buddha’s
nava-abhidharma from the Southern Dynasties, Sui and Tang Dynasties,
and even from the modern point of view. It further implies how it is
connected to the Buddha-Abhidharmasūtra. |
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| 目次 | 一、前言 4
二、遺文偈頌三十六行之解析 9
三、「唯佛能證知，那波阿毘曇」與《佛阿毘曇經》 21
四、「說五因緣果」與《佛阿毘曇經》之「五事（門）觀察因緣（緣起）」 28
五、結語與附論近代對「佛九分阿毘曇」的觀點：毗曇雛型？正量部傳承？ 41 |
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| ISSN | 19968000 (P) |
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| ヒット数 | 243 |
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| 作成日 | 2023.03.13 |
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| 更新日期 | 2023.03.13 |
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